Bork Sed haec nihil sane ad rem; Septem autem illi non suo, sed populorum suffragio omnium nominati sunt. Tu enim ista lenius, hic Stoicorum more nos vexat. Scio enim esse quosdam, qui quavis lingua philosophari possint; Quae si potest singula consolando levare, universa quo modo sustinebit?

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Et harum quidem rerum facilis est et expedita distinctio. Sed utrum hortandus es nobis, Luci, inquit, an etiam tua sponte propensus es? Utrum igitur tibi litteram videor an totas paginas commovere? Erat enim res aperta. Itaque et manendi in vita et migrandi ratio omnis iis rebus, quas supra dixi, metienda. Nam si amitti vita beata potest, beata esse non potest. Sit enim idem caecus, debilis. Primum divisit ineleganter; Cur igitur, inquam, res tam dissimiles eodem nomine appellas? Cur deinde Metrodori liberos commendas?

Ad eas enim res ab Epicuro praecepta dantur. Contineo me ab exemplis. Et ais, si una littera commota sit, fore tota ut labet disciplina. Tollenda est atque extrahenda

radicitus. Videamus animi partes, quarum est conspectus illustrior; Itaque nostrum est-quod nostrum dico, artis est-ad ea principia, quae accepimus. Virtutis, magnitudinis animi, patientiae, fortitudinis fomentis dolor mitigari solet. Sed tamen est aliquid, quod nobis non liceat, liceat illis.

Omnis enim est natura diligens sui. At, si voluptas esset bonum, desideraret. Levatio igitur vitiorum magna fit in iis, qui habent ad virtutem progressionis aliquantum. Nec vero alia sunt quaerenda contra Carneadeam illam sententiam. Vidit Homerus probari fabulam non posse, si cantiunculis tantus irretitus vir teneretur; Atque hoc loco similitudines eas, quibus illi uti solent, dissimillimas proferebas. Tubulo putas dicere? Ergo ita: non posse honeste vivi, nisi honeste vivatur? Longum est enim ad omnia respondere, quae a te dicta sunt. Diodorus, eius auditor, adiungit ad honestatem vacuitatem doloris.

Lorem ipsum dolor sit amet, consectetur adipiscing elit. Quae hic rei publicae vulnera inponebat, eadem ille sanabat. Hanc ergo intuens debet institutum illud quasi signum absolvere. Eam si varietatem diceres, intellegerem, ut etiam non dicente te intellego; Duo Reges: constructio interrete. Ut non sine causa ex iis memoriae ducta sit disciplina. Qui bonum omne in virtute ponit, is potest dicere perfici beatam vitam perfectione virtutis; Scaevolam M. Atque ab his initiis profecti omnium virtutum et originem et progressionem persecuti sunt.

Cupit enim dícere nihil posse ad beatam vitam deesse sapienti. Si quicquam extra virtutem habeatur in bonis. At miser, si in flagitiosa et vitiosa vita afflueret voluptatibus. Gerendus est mos, modo recte sentiat. Unum est sine dolore esse, alterum cum voluptate. Ampulla enim sit necne sit, quis non iure optimo irrideatur, si laboret?

Tum ille timide vel potius verecunde: Facio, inquit. Quare attende, quaeso. Bork Mihi quidem Antiochum, quem audis, satis belle videris attendere. Sed quot homines, tot

sententiae;

Tu quidem reddes; Id enim volumus, id contendimus, ut officii fructus sit ipsum officium. Non dolere, inquam, istud quam vim habeat postea videro; Non pugnem cum homine, cur tantum habeat in natura boni;

Nos quidem Virtutes sic natae sumus, ut tibi serviremus, aliud negotii nihil habemus. Videamus igitur sententias eorum, tum ad verba redeamus. Putabam equidem satis, inquit, me dixisse. Non igitur bene. Hoc loco discipulos quaerere videtur, ut, qui asoti esse velint, philosophi ante fiant. An eiusdem modi?

An me, inquis, tam amentem putas, ut apud imperitos isto modo loquar? Quamvis enim depravatae non sint, pravae tamen esse possunt. Quae autem natura suae primae institutionis oblita est? Obsecro, inquit, Torquate, haec dicit Epicurus? Quod maxime efficit Theophrasti de beata vita liber, in quo multum admodum fortunae datur. An vero displicuit ea, quae tributa est animi virtutibus tanta praestantia? Sed ad rem redeamus; Aliter homines, aliter philosophos loqui putas oportere? Tum mihi Piso: Quid ergo? Cuius quidem, quoniam Stoicus fuit, sententia condemnata mihi videtur esse inanitas ista verborum.